DOCSLIB.ORG

Bibliography of Secondary Sources

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Bibliography of Secondary Sources Bibliography of Secondary Sources ʿAbbās, I., Tārīkh al-naqd al-adabī ʿinda l-ʿarab, min al-qarn al-thānī ḥattā l-qarn al- thāmin al-hijrī, Beirut 1971, 41983 ʿAbbās, I., Tārīkh al-adab al-andalusī: ʿaṣr siyādat Qurṭuba, Beirut 21981 ʿAbbās, I., Abū Ḥayyān al-Tawḥīdī, Beirut 1956 ʿAbbās, R.ʿA., Al-Qiyam al-jamāliyya, Alexandria 1987 ʿAbbās, Z.M., Nisāʾ khaṭṭātāt, in Al-Mawrid 15:4 (1986), 139-47 ʿAbd al-Ḥaqq, M., Al-Kitāba wa-l-tajriba al-ṣūfiyya (Namūdhaj Muḥyī l-Dīn Ibn ʿArabī), Rabat 1988 Abū Ḥāmid al-Ghazālī. Dirāsāt fī fikrihi wa-ʿaṣrihi wa-taʾthīrihi, Rabat 1988 Abu Laylah: see Ibn Ḥazm Abū Rayyān, M.ʿA., Uṣūl al-falsafa al-ishrāqiyya ʿinda Shihāb al-Dīn al-Suhrawardī, Alexandria 1987 Abū Rayyān, M.ʿA., Falsafat al-jamāl wa-nashʾat al-funūn al-jamīla, Alexandria 1989 Abū Zayd, N.Ḥ., Falsafat al-taʾwīl. Dirāsa fī taʾwīl al-Qurʾān ʿinda Muḥyiʾ l-Dīn b. ʿArabī, Beirut 1983 Addas, C., Ibn ʿArabī ou La quête du soufre rouge, Paris 1989 Adonis (pseud. of ʿA.A. Saʿīd), Muqaddima li-l-shiʿr al-ʿarabī, Beirut 1971, 41983 Adonis, Al-Thābit wa-l-mutaḥawwil. Baḥth fī l-ittibāʿ wa-ibdāʿ ʿinda l-ʿarab, 3 vols., 1973 [doctoral thesis], 41983 Adonis, Al-Shiʿriyya al-ʿarabiyya, Beirut 1989, 21989 Adonis, Al-Ṣūfiyya wa-l-sūriyāliyya, London 1992 Adonis, Al-Taraf: nashīdan li-l-mādda, in Al-Ākhar, 4 (2012), 126-53 Afnan, S.F., Avicenna, his life and works, London 1958 Afnan, El pensamiento de Avicena [Avicenna, his life and works], trans. V. Yamuni, Mexico City 1978 Ahlwardt, W. (ed.), The divans of the six ancient Arabic poets: Ennābiga, ʾAntara, Tharafa, Zuhayr, ʾAlqama and Imrulqais, London 1870. Aḥmad, ʿA.M., Al-Minhaj al-usṭūrī fī tafsīr al-shiʿr al-jāhilī. Dirāsa naqdiyya, Beirut 1987 Akbar, J., Architectural education in the Kingdom of Saudi Arabia, in Architecture education in the Islamic world, Granada 1986, 123-30 ʿAkkāsha, Th., Fann al-Wāsiṭī min khilāl Maqāmāt al-Ḥarīrī, Cairo 1975 ʿAkkāsha, Th., Mawsūʿat al-taṣwīr al-islāmī, Beirut, 1999 Al-Andalus. Las artes islámicas en España, Madrid 1992 Āl Saʿīd, Sh.H., Al-Jawānib al-falsafiyya wa-l-taqniyya li-l-buʿd al-wāḥid, in J. Ḥamūdī, Al-Buʿd al-wāḥid, ii, Baghdad 1973 Āl Saʿīd, Sh.H., Al-Fann wa-l-ḥurriyya, Baghdad 1974, Beirut 21994 Āl Saʿīd, Sh.H., Al-Khaṭṭ al-ʿarabī ḥaḍariyyan wa-jamāliyyan, in Al-Mawrid 4 (1986), 51-68 Bibliography of Secondary Sources 867 Āl Saʿīd, Sh.H., Muʾassasat al-khiṭāb al-jamālī. Al-tawājud al-ṣūfī wa-l-rasm wa-l-baḥth fī l-siyāq al-maʿrifī, in Al-Quds 1612 (27 July 1994) al-ʿAlawī, J., Muʾallafāt Ibn Bājja, Beirut-Casablanca 1983 al-ʿAlawī, J., Al-Matn al-rushdī: madkhal li-qirāʾa jadīda, Casablanca 1986 al-ʿAllām, N.I., Funūn al-sharq al-awsaṭ fī l-ʿuṣūr al-islāmiyya, Cairo 31982 Alsina, J., Aristóteles: de la filosofía a la ciencia, Barcelona 1986 Aʿmāl nadwat Ibn Khaldūn (14-17/2/1979), Rabat 1979 Aʿmāl nadwat Ibn Rushd wa-madrasatuhu fī l-gharb al-islāmī (abrīl 1978), Casablanca 1979 Amhaz, M., Al-Lawn fī kitābāt al-falāsifa wa-ʿulamāʾ al-ṭabīʿa al-muslimīn, in Al-Ḥayāt (29-31 Aug. 1990), 13 Amīn, A., Taqdīr al-jamāl, in Fayḍ al-khāṭir, vol. v of Majmūʿ maqālāt adabiyya wa- ijtimāʿiyya, Cairo 1958, 114-9 Amīn, N. ʿA., Adawāt al-kitāba wa-mawādduhā fī l-ʿuṣūr al-islāmiyya, in Al-Mawrid 4:15 (1986), 131-8 Amri, N., and Amri, L., Les femmes soufies ou la passion de Dieu, St.-Jean-de-Braye 1992 al-ʿAqqād, ʿA.M., Khawāṭīr fī l-fann wa-l-qiṣṣa, Beirut 1973 al-ʿAqqād, ʿA.M., Al-Fann al-jamīl, in Al-ʿArabī (January 1989), 114-5 Arberry, A.J.: see al-Fārābī; Quran Arberry, A.J., The seven odes, London 1957 Arberry, A.J., The ring of the dove: see Ibn Ḥazm, Rasāʾil Areán, C., Sentimiento del mundo y concepción islámica del espacio, in Revista del Instituto Egipcio de Estudios Islámicos, 16 (1971), 31-59 Areán, C., Miniatures hispano-musulmanes. Recherches sur un manuscrit arabe illustré de l’Escurial, Leiden 1969 Argullol, R., Tres miradas sobre el arte, Barcelona 1989 Arié, R., Le merveilleux dans la littérature hispano-musulmane au Bas Moyen-Age, in Actas del XII Congreso de la Union Européenne d’Arabisants et d’Islamisants (Málaga, 1984), Madrid 1986, 63-81 Arjona Castro, A., La sexualidad en la España musulmana, Cordoba 1985 Arkoun, M., L’humanisme arabe au IVe/Xe siècle. Miskawayh, philosophe et historien, Paris 21982 Arkoun, M., Essais sur la pensée islamique, Paris 1973, 31984 Arkoun, M., Al-ʿAjīb al-khallāb fī l-qur’an, in Al-Fikr al-islāmī qirāʾa ʿilmiyya, Beirut 1987 Arkoun, M., et al., L’Étrange et le merveilleux dans l’Islam médiéval. Colloque organisé par l’Association pour l’Avancement des Études Islamiques en mars 1974, Paris 1978 Arnaldez, R., Grammaire et théologie chez Ibn Ḥazm de Cordoue. Essais sur la structure et les conditions de la pensée musulmane, Paris 1956, 21981 Arnaldez, R., Ibn Ḥazm, in EI, iii, Paris-Leiden 21971, 821.
Load more

Recommended publications
  • A Brief Life Sketch of Shaykh Ibn Arabi Al-Shaykh Al-Akbar
    A Brief Life Sketch of Shaykh Ibn Arabi al-Shaykh al-Akbar Qaddas Allah Sirrahu It is well known that when our lord, master and beloved, the Prophet of Allah, Muhammad al-Mustafa saw went on a missionary tour to the city of Taif, he was rejected by its citizens. They pelted him with stones to the point where it was difficult for him to take his shoes off because of the encrusted blood on them. At one point, when the Prophet saw was sitting sad and dejected, the angel Gibril as appeared to him and informed him that if he wished, God would order the angels to topple the two mountains besides Taif onto the city to punish its citizens, most of whom belonged to the Tay tribe. As only the Mercy to the Worlds saw could answer, he had requested that the people of Taif be spared perchance they, or their descendents, might become believers. Through the baraka of the Beloved of Allah’s saw prayer, nearly six centuries after him, one of the greatest saints of Islam was born to a pious Arab family of the Tay tribe that was originally from Taif, but had settled in far away Murcia in al-Andalus, Spain. The name of the child was Muhammad ibn Ali ibn Arabi al-Tayi qs , who later came to be known as al-Shaykh al- Akbar Muhyi al-Din Ibn Arabi qs . al-Shaykh al-Akbar qs was born to a religious and influential family on Monday, the 17 th Ramadan 560 AH/28 th July 1165 CE .
    [Show full text]
  • Can Islam Accommodate Homosexual Acts? Qur’Anic Revisionism and the Case of Scott Kugle Mobeen Vaid
    ajiss34-3-final_ajiss 8/16/2017 1:01 PM Page 45 Can Islam Accommodate Homosexual Acts? Qur’anic Revisionism and the Case of Scott Kugle Mobeen Vaid Abstract Reformist authors in the West, most notably Scott Kugle, have called Islam’s prohibition of liwāṭ (sodomy) and other same-sex be - havior into question. Kugle’s “Sexuality, Diversity, and Ethics in the Agenda of Progressive Muslims” ( Progressive Muslims : 2003) and Homosexuality in Islam (2010) serve as the scholarly center for those who advocate sanctioning same-sex acts. Kugle traces the heritage of the Lot narrative’s exegesis to al-Tabari (d. 310/923), which, he contends, later exegetes came to regard as theologically axiomatic and thus beyond question. This study argues that Kugle’s critical methodological inconsistencies, misreading and misrepre - sentation of al-Tabari’s and other traditional works, as well as the anachronistic transposition of modern categories onto the classical sources, completely undermine his argument. Introduction Islam, like other major world religions (with the very recent exception of certain liberal denominations in the West), categorically prohibits all forms of same- sex erotic behavior. 1 Scholars have differed over questions of how particular homosexual acts should be technically categorized and/or punished, but they Mobeen Vaid (M.A. Islamic studies, Hartford Seminary) is a Muslim public intellectual and writer. A regular contributor to muslimmatters.org, his writings center on how traditional Islamic norms and frames of thinking intersect the modern world. As of late, he has focused on Islamic sexual and gender norms. Vaid also speaks at confessional conferences, serves as an advisor to Muslim college students, and was campus minister for the Muslim community while a student at George Mason University.
    [Show full text]
  • 1 the RING of the DOVE by IBN HAZAM
    THE RING OF THE DOVE By IBN HAZAM (994-1064) A TREATISE ON THE ART AND PRACTICE OF ARAB LOVE Translated by A.J. ARBERRY, LITT.D., F.B.A LUZAC & COMPANY, LTD. 46 GREAT RUSSELL STREET, LONDON, W.C. 1 -------------------------------------------------------------------------------- CONTENTS -------------------------------------------------------------------------------- Preface Author's Preface Preliminary Excursus The Signs Of Love On Falling In Love While Asleep On Falling In Love Through A Description On Falling In Love At First Sight On Falling In Love After Long Association On Falling In Love With A Quality And Thereafter Not Approving Any Other Different Of Allusion By Words Of Hinting With The Eyes Of Correspondence Of The Messenger Of Concealing The Secret Of Divulging The Secret Of Compliance Of Opposition Of The Reproacher Of The Helpful Brother Of The Spy Of The Slanderer Of Union Of Breaking Off Of Fidelity Of Betrayal Of Separation Of Contentment Of Wasting Away Of Forgetting Of Death 1 Of The Vileness Of Sinning Of The Virtue Of Continence PREFACE THE Arabs carrying Islam westwards to the Atlantic Ocean first set foot on Spanish soil during July 710 the leader of the raid, which was to prove the forerunner of long Moslem occupation of the Iberian Peninsula, was named Tarif, and the promontory on which he landed commemorates his exploit by being called to this day Tarifa. The main invasion followed a year later; Tariq Ibn Ziyad, a Berber by birth, brought over from the African side of the narrows a comparatively small army which sufficed to overthrow Roderick the Visigoth and to supplant the Cross by the Crescent; he gave his name to that famous Rock of Gibraltar (Jabal Tariq, the Mountain of Tariq), which has been disputed by so many conquerors down the ages, and over which the British flag has fluttered since the early years of the eighteenth century.
    [Show full text]
  • Can Islam Accommodate Homosexual Acts? Qur'anic Revisionism And
    ajiss34-3-july4_ajiss 7/21/2017 11:32 AM Page 45 Can Islam Accommodate Homosexual Acts? Qur’anic Revisionism and the Case of Scott Kugle Mobeen Vaid Abstract Reformist authors in the West, most notably Scott Kugle, have called Islam’s prohibition of liwāṭ (sodomy) and other same-sex be - havior into question. Kugle’s “Sexuality, Diversity, and Ethics in the Agenda of Progressive Muslims” ( Progressive Muslims : 2003) and Homosexuality in Islam (2010) serve as the scholarly center for those who advocate sanctioning same-sex acts. Kugle traces the heritage of the Lot narrative’s exegesis to al-Tabari (d. 310/923), which, he contends, later exegetes came to regard as theologically axiomatic and thus beyond question. This study argues that Kugle’s critical methodological inconsistencies, misreading and misrepre - sentation of al-Tabari’s and other traditional works, as well as the anachronistic transposition of modern categories onto the classical sources, completely undermine his argument. Introduction Islam, like other major world religions (with the very recent exception of certain liberal denominations in the West), categorically prohibits all forms of same- sex erotic behavior. 1 Scholars have differed over questions of how particular homosexual acts should be technically categorized and/or punished, but they Mobeen Vaid (M.A. Islamic studies, Hartford Seminary) is a Muslim public intellectual and writer. A regular contributor to muslimmatters.org, his writings center on how traditional Islamic norms and frames of thinking intersect the modern world. As of late, he has focused on Islamic sexual and gender norms. Vaid also speaks at confessional conferences, serves as an advisor to Muslim college students, and was campus minister for the Muslim community while a student at George Mason University.
    [Show full text]
  • Interpreting the Qur'an and the Constitution
    INTERPRETING THE QUR’AN AND THE CONSTITUTION: SIMILARITIES IN THE USE OF TEXT, TRADITION, AND REASON IN ISLAMIC AND AMERICAN JURISPRUDENCE Asifa Quraishi* INTRODUCTION Can interpreting the Qur’an be anything like interpreting the Constitution? These documents are usually seen to represent overwhelming opposites in our global legal and cultural landscapes. How, after all, can there be any room for comparison between a legal system founded on revelation and one based on a man-made document? What this premise overlooks, however, is that the nature of the founding legal text tells only the beginning of the story. With some comparative study of the legal cultures that formed around the Qur’an and the Constitution, a few common themes start to emerge, and ultimately it turns out that there may be as much the same as is different between the jurisprudence of Islam and the United States. Though set against very different cultures and legal institutions, jurists within Islamic law have engaged in debates over legal interpretation that bear a striking resemblance to debates in the world of American constitutional theory.1 We will here set these debates next to * Assistant Professor, University of Wisconsin Law School. The author wishes to thank Frank Vogel and Jack Balkin for their support and advice in the research that contributed to this article, and Suzanne Stone for the opportunity to be part of a stimulating conference and symposium. 1 Positing my two fields as “Islamic” and “American” invokes a host of potential misunderstandings. First, these are obviously not mutually exclusive categories, most vividly illustrated by the significant population of American Muslims, to which I myself belong.
    [Show full text]
  • Inception and Ibn 'Arabi Oludamini Ogunnaike Harvard University, [email protected]
    Journal of Religion & Film Volume 17 Article 10 Issue 2 October 2013 10-2-2013 Inception and Ibn 'Arabi Oludamini Ogunnaike Harvard University, [email protected] Recommended Citation Ogunnaike, Oludamini (2013) "Inception and Ibn 'Arabi," Journal of Religion & Film: Vol. 17 : Iss. 2 , Article 10. Available at: https://digitalcommons.unomaha.edu/jrf/vol17/iss2/10 This Article is brought to you for free and open access by DigitalCommons@UNO. It has been accepted for inclusion in Journal of Religion & Film by an authorized editor of DigitalCommons@UNO. For more information, please contact [email protected]. Inception and Ibn 'Arabi Abstract Many philosophers, playwrights, artists, sages, and scholars throughout the ages have entertained and developed the concept of life being a "but a dream." Few works, however, have explored this topic with as much depth and subtlety as the 13thC Andalusian Muslim mystic, Ibn 'Arabi. Similarly, few works of art explore this theme as thoroughly and engagingly as Chistopher Nolan's 2010 film Inception. This paper presents the writings of Ibn 'Arabi and Nolan's film as a pair of mirrors, in which one can contemplate the other. As such, the present work is equally a commentary on the film based on Ibn 'Arabi's philosophy, and a commentary on Ibn 'Arabi's work based on the film. The ap per explores several points of philosophical significance shared by the film and the work of the Sufi as ge, and their relevance to contemporary conversations in philosophy, religion, and art. Keywords Ibn 'Arabi, Sufism, ma'rifah, world as a dream, metaphysics, Inception, dream within a dream, mysticism, Christopher Nolan Author Notes Oludamini Ogunnaike is a PhD candidate at Harvard University in the Dept.
    [Show full text]
  • Rumi from the Viewpoint of Spiritual Psychology and Counseling
    SPIRITUAL PSYCHOLOGY AND COUNSELING Received: August 5, 2015 Copyright © 2016 EDAM Revision received: October 12, 2015 eISSN: 2458-9675 Accepted: November 13, 2015 spiritualpc.net OnlineFirst: February 5, 2016 DOI 10.12738/spc.2016.1.0001 February 2016 1(1) 9-25 Original Article Rumi from the Viewpoint of Spiritual Psychology and Counseling Çınar Kaya1 Marmara University Abstract Rumi was a renowned Sufi, spiritual teacher, and poet who has attracted both scholarly and non-scholarly attention all over the world. This paper aims to present Rumi’s life and his works and contributions in the fields of thought and spirituality within themes of potential importance for both general and spiritually oriented counseling by providing some biographical details to further the understanding of his personal development as well as his approaches and contributions regarding human nature, Sufism, asceticism, love, “nothingness” within unity, and death. A biographical analysis of Rumi’s own psychological transformation by Arasteh has also been presented. This paper also discusses the possibility of benefitting from Rumi texts as a resource for both spiritually oriented counseling and counseling in general, especially in the form of bibliotherapy, and attempts to outline the prospects and challenges of benefitting from Rumi and Sufi resources in general for psychotherapy and counseling. Keywords Rumi • Masnavi • Spirituality • Counseling • Psychotherapy Manevi Psikoloji ve Danışma Perspektifinden Mevlana Öz Bu çalışmada Mevlana’nın hayatı, eserleri ve düşünce ve maneviyat alanlarındaki katkıları, gerek genel an- lamda psikolojik danışmanlık; gerekse manevi yönelimli psikolojik danışmanlık süreçleri açısından dikkate değer bulunabilecek temalar altında sunulmaya çalışılmaktadır. Yaşam öyküsü Mevlana’nın kişisel bağla- mının anlaşılmasına katkı sağlayacak şekilde aktarılmaya çalışılmıştır.
    [Show full text]
  • The Sufi Doctrine of Rumi by William Chittick
    Woi*ld Wisdom trl^e J_ib»'cii*y of "Pet^cunicil "PHiIosopKy The Library of Perennial Philosophy is dedicated to the exposition of the timeless Truth underlying the diverse religions. This Truth, often referred to as the Sophia Perennis—or Perennial Wisdom—finds its expression in the revealed Scriptures as well as the writings of the great sages and the artistic creations of the traditional worlds. The Perennial Philosophy provides the intellectual principles capable of ex• plaining both the formal contradictions and the transcendent unity of the great religions. Ranging from the writings of the great sages of the past, to the perennialist authors of our time, each series of our Library has a difi^erent focus. As a whole, they express the inner unanimity, transforming radiance, and irreplaceable values of the great spiritual traditions. The Sufi Doctrine of Rumi: Illustrated Edition appears as one of our selections in the Spiritual Masters: East & West series. 3pi»*itMcil 7Vlciste»»s: G-cxs\ & West Sej'ies This series presents the writings of great spiritual masters of the past and present from both East and West. Carefully selected essential writings of these sages are combined with biographical information, glossaries of technical terms, historical maps, and pictorial and photographic art in order to communicate a sense of their respective spiritual climates. Page from a manuscript of Rumi's Mathnawi The Sufi Doctrine of Rumi . : Illustrated Edition William C. Chittick Foreword by Wocld Wisdom • // / • The Sufi Doctrine of Rumi: Illustrated Edition © 2005 World Wisdom, Inc. All rights reserved. No part of this book may be used or reproduced, in any manner without written permission, except in critical articles and reviews.
    [Show full text]
  • An Analysis of Al-Hakim Al-Tirmidhi's Mystical
    AN ANALYSIS OF AL-HAKIM AL-TIRMIDHI’S MYSTICAL IDEOLOGY BASED ON BOOKS: BADʼU SHAANI AND SIRAT AL-AWLIYA Kazem Nasirizare, Ph.D. Candidate in Persian Language and Literature University of Zanjan, Iran Mehdi Mohabbati, Ph.D. Professor. at Department of Persian Language and Literature University of Zanjan Abstract. Abu Abdullah Muhammad bin Hasan bin Bashir Bin Harun Al Hakim Al-Tirmidhi, also called Al- Hakim Al-Tirmidhi, is a Persian mystic living in the 3rd century AH. He is important in the history of Persian literature and the Persian-Islamic mysticism due to several reasons. First, he is one of the first Persian mystics who has significant works in the field of mysticism. Second, early instances of Persian prose can be identified in his world and taking the time that he was living into consideration, the origins of post-Islam Persian prose can be seen in his writings. Third, his ideas have had significant impacts on Mysticism, Sufism, and consequently, in the Persian mystical literature; thus, understanding and analyzing his viewpoints and works is of significant importance for attaining a better picture of Persian mystical literature. The current study attempts to analyze Al-Tirmidhi’s mystical ideology based on his two books: Bad’u Shanni Abu Abdullah (The Beginning of Abu Abdullah’s Journey) and Sirat Al-Awliya (Road of the Saints). Al-Tirmidhi’s ideology is going to be explained through investigating and analyzing his viewpoints regarding the manner of starting a spiritual journey, the status of asceticism and austerity in a spiritual journey, transition from the ascetic school of Baghdad to the Romantic school of Khorasan.
    [Show full text]
  • Sufi Reform and the Mystical Ideology of Divine Unity
    Peshawar Islamicus Sufi Reform and the Mystical.. July- Dec, 2012 Sufi Reform and the Mystical Ideology of Divine Unity * 0F Soraya Khodamoradi Abstract Referring to theoretical, practical and institutional transformation in Sufism during the eighteenth century, the concept of Sufi reform has prompted much debate in recent scholarly literature. Concentrating on the Indian subcontinent after the late sixteenth century, this paper ventures to reveal a confusion, among both those who affirm the occurrence of such Sufi reform and those who refute it, between the two notions of wa╒dat al-wuj┴d (“Unity of Being”) and hama ┴st (“Everything is He”). The former notion originated in the thought of the medieval Sufi, Ibn al-‘Arabi (d. 1240), while the latter was primarily an Indian response to the former concept. Through analyzing the semantics of these two notions within the context of Indian Sufism, the current paper argues that what is criticized by Sufi reformists from the seventeenth century onwards was not exactly the doctrine of the Unity of Being, as it had been formulated by Ibn al-‘Arabi and his commentators, but rather, it was the Indian reception of it represented in the idea of hama ┴st. Accordingly, it is argued that reference to the continuity of the idea of wa╒dat al-wuj┴d in the modern era by the opponents of the appearance of a Sufi reformism in the eighteenth century cannot adequately justify their position. I. Introduction The subject of Sufi reform in the eighteenth century has been a controversial issue in academia for several decades. On one side, most historians have considered the thirteenth century, or fifteenth at best, to have heralded the end of the history of Sufism, classifying the periods that followed as the time of Sufi decline, which lacks any 1 noticeable change in Sufism.1F Some scholars, such as Bernd Radtke and R.
    [Show full text]
  • Institute of Islamic Studies – Mcgill University
    Institute of Islamic Studies – McGill University Rula J. Abisaab Winter 2017 F. 2:35-5:25 Morris Hall, Rm. 328 Office Hrs: T. 3:10-4:00 & F. 1:45-2:35 e-mail: [email protected] ISLA 511 The Islamic Civilization-Medieval Period, 945-1500 Course Description The course explores the formation of medieval Islamic cultures in distinct geographical settings, particularly Arabia, Mesopotamia, Persia, the Fertile Crescent/Syria, Egypt, and North Africa. It examines the transformation of the Caliphate and the evolution of provincial dynasties under new socio-economic and political conditions. It sheds light on diverse and shifting notions of piety, religious orthodoxy, and political authority. The integration of Arab, Berber, Mongol, Persian, and Turkish dynasties into the context of a unified Islamic history represents a noteworthy historiographical problem: How can the major historical shifts of the medieval period and the co-existence of caliphate(s) and sultanate(s) be adequately conceptualized and understood? How do different original historical documents (tarikh, adab, rihla/safarnameh, nasihat-nameh, ...etc) of the period represent and articulate these shifts? In this respect, the course offers students the chance not only to study the trajectory of medieval Islamic history, but also to examine the way modern historians, particularly in the West, have theorized about Islamic states and societies. It gives them an opportunity to investigate the arguments, which dominate the field today. McGill University values academic integrity. Therefore all students must understand the meaning and consequences of cheating, plagiarism and other academic offences under the Code of Student Conduct and Disciplinary Procedures (see http://www.mcgill.ca/integrity for more information).
    [Show full text]
  • From Rabi`A to Ibn Al-Färich Towards Some Paradigms of the Sufi Conception of Love
    From Rabi`a to Ibn al-Färich Towards Some Paradigms of the Sufi Conception of Love By Suleyman Derin ,%- Submitted in accordance with the requirements for the degree of doctor of philosophy Department of Arabic and 1Viiddle Eastern Studies The University of Leeds The candidate confirms that the work submitted is his own work and that appropriate credit has been given where reference has been made to the work of others. September 1999 ABSTRACT This thesis aims to investigate the significance of Divine Love in the Islamic tradition with reference to Sufis who used the medium of Arabic to communicate their ideas. Divine Love means the mutual love between God and man. It is commonly accepted that the Sufis were the forerunners in writing about Divine Love. However, there is a relative paucity of literature regarding the details of their conceptions of Love. Therefore, this attempt can be considered as one of the first of its kind in this field. The first chapter will attempt to define the nature of love from various perspectives, such as, psychology, Islamic philosophy and theology. The roots of Divine Love in relation to human love will be explored in the context of the ideas that were prevalent amongst the Sufi authors regarded as authorities; for example, al-Qushayri, al-Hujwiri and al-Kalabadhi. The second chapter investigates the origins Of Sufism with a view to establishing the role that Divine Love played in this. The etymological derivations of the term Sufi will be referred to as well as some early Sufi writings. It is an undeniable fact that the Qur'an and tladith are the bedrocks of the Islamic religion, and all Muslims seek to justify their ideas with reference to them.
    [Show full text]